By David Arthur deSilva
This statement examines four Maccabees as a contribution to the continuing reformulation of Jewish id and perform within the Greek-speaking Diaspora. It analyzes the Jewish author’s interplay with, and facility in, Greek rhetorical conventions, moral philosophy, and literary tradition, giving awareness additionally to his use and interpretation of texts and traditions from the Jewish Scriptures and different Hellenistic Jewish writings. The observation indicates the author’s skillful weaving jointly of these kind of assets to create a textual content that translates the Torah-observant lifestyles because the fullest embodiment of the simplest Greek moral beliefs. a particular function is the exam of the way the adventure of studying four Maccabees in Codex Sinaiticus differs from the event of interpreting the eclectic textual content.
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Extra resources for 4 Maccabees: Introduction And Commentary on the Greek Text in Codex Sinaiticus (Septuagint Commentary Series,)
2 οἷον ἐπιθυμίαν τις ἐκκόψαι οὐ δύναται ἡμῶν, ἀλλὰ μὴ δουλωθῆναι τῇ ἐπιθυμίᾳ δύναται ὁ λογισμὸς παρεχέσθαι. 3 θυμόν τις οὐ δύναται ὑμῶν ἐκκόψαι τῆς ψυχῆς, ἀλλὰ τῷ θυμῷ δυνατὸν τὸν λογισμὸν βοηθῆσαι. 4 κακοήθ[ε]ιάν τις ὑμῶν οὐ δύναται ἐκκόψαι, ἀλλὰ τὸ μὴ καμϕθῆναι τῇ κακοηθ[ε]ίᾳ δύναιτ’ ἂν ὁ λογισμὸς συμμαχῆσαι.
Setting oﬀ Eleazar’s response to the herald from the latter’s proclamation to “obey the king”; – 8:2, marking the transition from Antiochus’s “defeat” at the hands of Eleazar to the selection of other Hebrew captives for his attention; – 8:3, introducing the seven brothers whose story will dominate the middle section of the book; – 11:1b, introducing the ﬁfth brother (but breaking up a sentence); – 11:13, introducing the sixth brother; – 14:2, marking the transition from discursive reﬂection to encomium (here, an apostrophe); – 14:3, separating the ﬁrst apostrophe from a second.
23 καὶ τούτῳ νόμον δέδωκεν, καθ’ ὃν πολιτευόμενος βασιλεύσει βασιλεία(ν) σώϕρονά τε καὶ δικαίαν καὶ ἀγαθὴν καὶ ἀνδρείαν. 1 ἔστιν δὲ κομιδῇ γελοῖος ὁ λόγος. οὐ γὰρ τῶν ἑαυτοῦ παθῶν ὁ λογισμὸς} ἐπικρατεῖν* ϕαίνεται, ἀλ[λ]ὰ τῶν σωματικῶν. 2 οἷον ἐπιθυμίαν τις ἐκκόψαι οὐ δύναται ἡμῶν, ἀλλὰ μὴ δουλωθῆναι τῇ ἐπιθυμίᾳ δύναται ὁ λογισμὸς παρεχέσθαι. 3 θυμόν τις οὐ δύναται ὑμῶν ἐκκόψαι τῆς ψυχῆς, ἀλλὰ τῷ θυμῷ δυνατὸν τὸν λογισμὸν βοηθῆσαι. 4 κακοήθ[ε]ιάν τις ὑμῶν οὐ δύναται ἐκκόψαι, ἀλλὰ τὸ μὴ καμϕθῆναι τῇ κακοηθ[ε]ίᾳ δύναιτ’ ἂν ὁ λογισμὸς συμμαχῆσαι.